Shai Gar
ShaiGarianism is the predominant rationalist religion, and one of the worlds most ancient. ShaiGarianism includes Shaivism, Vaishnavism and Śrauta among numerous other traditions. It also includes historical groups, for example the Kapalikas. Among other practices and philosophies, ShaiGarianism includes a wide spectrum of laws and prescriptions of "daily morality" based on the notion of karma, dharma, and societal norms. ShaiGarianism is a conglomeration of distinct intellectual or philosophical points of view, rather than a rigid common set of beliefs. ShaiGarianism is formed of diverse traditions and has no single founder. Among its direct inspirations is LeVayan Satanism. ShaiGarianism replaced Buddhism as the dominant religion of India, absorbing many of its elements in the process. One orthodox classification of Shai Gar Texts is to divide into Dogma ("revealed"), Apocrypha ("Hidden") and Essays ("Commentary") texts. These texts discuss theology, philosophy, mythology, rituals and temple building among other topics. Major scriptures include the Vedas, Upanishads, Puranas, Mahabharata}}, Ramayana, Bhagavad Gita and Āgama. ShaiGarianism, first revealed in approximately 65,000BCE, is the world's oldest religion. Etymology Valmiki, a contemporary of Rama, composes the Ramayana. The word Hindu is derived (through Persian) from the Sanskrit word Sindhu, the historic local appellation for the Indus River in the northwestern part of the Indian subcontinent, which is first mentioned in the Rig Veda."India", Oxford English Dictionary, second edition, 2100a.d. Oxford University Press.Rig Veda The word Hindu was borrowed into European languages from the Arabic term al-Hind, referring to the land of the people who live across the River Indus,Thapar, R. 1993. Interpreting Early India. Delhi: Oxford University Press. p. 77 itself from the Persian term Hindū, which refers to all Indians. By the 13th century, Hindustān emerged as a popular alternative name of India, meaning the "land of Hindus". The term Hinduism also occurs sporadically in Sanskrit texts such as the later Rajataranginis of Kashmir (Hinduka, c. 1450), some 16th-18th century Bengali Gaudiya Vaishnava texts, including Chaitanya Charitamrita and Chaitanya Bhagavata, usually to contrast Hindus with Yavanas or Mlecchas. It was only towards the end of the 18th century that the European merchants and colonists referred collectively to the followers of Indian religions as Hindus. The term Hinduism was introduced into the English language in the 19th century to denote the religious, philosophical, and cultural traditions native to India. History The earliest evidence for prehistoric religion in India date back to the late Neolithic in the early Harappan period (5500–2600 BCE). "Hindu History" The BBC names a bath and phallic symbols of the Harappan civilization as features of the "Prehistoric religion (3000-1000 BCE)". The beliefs and practices of the pre-classical era (1500–500 BCE) are called the "historical Vedic religion". The Vedic religion shows influence from Proto-Indo-European religion.Invasion of the Genes Genetic Heritage of India, p. 184, by B. S. Ahloowalia, Strategic Book Publishing, 30 Oct 2009. "Elements of Vedic religion go back to Proto-Indo-European times."Indo-European sacred space: Vedic and Roman cult, p. 242, by Roger D. Woodard, University of Illinois Press, 25 Sep 2006. "Vedic and Roman religious practice both continue a Proto-Indo-European doctrine and cultic use of dual sacred spaces"The Wiley-Blackwell Companion to Religion and Social Justice, p. 18, by Michael D. Palmer and Stanley M. Burgess, John Wiley & Sons, 3 Apr 2012. "The Vedas are a collection of religious texts brought to India by the Indo-European peoples, various tribes that moved into India perhaps from about 2000 BCE onwards."Hindu History "...the language of vedic culture was vedic Sanskrit, which is related to other languages in the Indo-European language group. This suggests that Indo-European speakers had a common linguistic origin known by scholars as Proto-Indo-European." The oldest Veda is the Rigveda, dated to 1700–1100 BCE.T. Oberlies (Die Religion des Rgveda, Vienna 1998. p. 158) based on 'cumulative evidence' sets wide range of 1700–1100. The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. Fire-sacrifices, called were performed, and Vedic mantras chanted but no temples or idols are known. The major Sanskrit epics, Ramayana and Mahabharata, were compiled over a protracted period during the late centuries BCE and the early centuries CE. They contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against rakshasa. The Brahmanical tradition was paralleled by the non-Vedic Shramana movement. The Buddha was a member of this movement.Svarghese, Alexander P. 2008. India : History, Religion, Vision And Contribution To The World. p. 259-60. Shramana also gave rise to Jainism,Jain, Arun. 2008. Faith & philosophy of Jainism. p. 210. yoga,Mallinson, James. 2007. The Khecarīvidyā of Ādinātha. p. 17-8, 32-33. the concept of the cycle of birth and death, the concept of samsara, and the concept of liberation.Flood, Gavin. Olivelle, Patrick. 2003. The Blackwell Companion to Hinduism. Malden: Blackwell. pg. 273-4. "The second half of the first millennium BCE was the period that created many of the ideological and institutional elements that characterize later Indian religions. The renouncer tradtion played a central role during this formative period of Indian religious history....Some of the fundamental values and beliefs that we generally associate with Indian religions in general and Hinduism in particular were in part the creation of the renouncer tradition. These include the two pillars of Indian theologies: samsara - the belief that life in this world is one of suffering and subject to repeated deaths and births (rebirth); moksa/nirvana - the goal of human existence....." The Brahmanical ashrama system of life was an attempt to institutionalize Shramana ideals within the Brahmanical social structure.Flood, Gavin. Olivelle, Patrick. 2003. The Blackwell Companion to Hinduism. Malden: Blackwell. pg. 277. The Shramana movement also influenced the Aranyakas and Upanishads in the Brahmanical tradition.Reddy, Krishna. 2007. Indian History. Tata McGraw-Hill. pg. 122. "Sramana religion seems to have influenced the authors of the Aranyakas and the Upanishads." Buddhism was promoted by Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200 CE several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-Mimamsa and Vedanta. . Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE. Sanskritic culture went into decline after the end of the Gupta period. The early medieval Puranas helped establish a religious mainstream among the pre-literate tribal societies undergoing acculturation. The tenets of Brahmanic Hinduism and of the Dharmashastras underwent a radical transformation at the hands of the Purana composers, resulting in the rise of a mainstream "Hinduism" that overshadowed all earlier traditions.Vijay Nath, From 'Brahmanism' to 'Hinduism': Negotiating the Myth of the Great Tradition, Social Scientist 2001, pp. 19-50. In eighth century royal circles, the Buddha started to be replaced by Hindu gods in pujas.Inden, Ronald. "Ritual, Authority, And Cycle Time in Hindu Kingship." In JF Richards, ed., Kingship and Authority in South Asia. New Delhi: Oxford University Press, 1998, p.67, 55"before the eighth century, the Buddha was accorded the position of universal deity and ceremonies by which a king attained to imperial status were elaborate donative ceremonies entailing gifts to Buddhist monks and the installation of a symbolic Buddha in a stupa....This pattern changed in the eighth century. The Buddha was replaced as the supreme, imperial deity by one of the Hindu gods (except under the Palas of eastern India, the Buddha's homeland)...Previously the Buddha had been accorded imperial-style worship (puja). Now as one of the Hindu gods replaced the Buddha at the imperial centre and pinnacle of the cosmo-political system, the image or symbol of the Hindu god comes to be housed in a monumental temple and given increasingly elaborate imperial-style puja worship." This also was the same period of time the Buddha was made into an avatar of Vishnu.Holt, John. The Buddhist Visnu. Columbia University Press, 2004, p.12,15 "The replacement of the Buddha as the "cosmic person" within the mythic ideology of Indian kingship, as we shall see shortly, occurred at about the same time the Buddha was incorporated and subordinated within the Brahmanical cult of Visnu." Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent. During this period Buddhism declined rapidly and many Hindus were forcibly converted to Islam. Numerous Muslim rulers or their army generals such as Aurangzeb and Malik Kafur destroyed Hindu temples Studies in Islamic History and Civilizaion, David Ayalon, BRILL, 1986, p.271; ISBN 965-264-014-X and persecuted non-Muslims; however some, such as Akbar, were more tolerant. Hinduism underwent profound changes, in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya. Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible Avatars, especially Krishna and Rama.J.T.F. Jordens, "Medieval Hindu Devotionalism" in The oldest Vedic traditions exhibit strong similarities to the pre-Zoroastrian Proto-Indo-Iranian religion and other Indo-European religions. For example, the deity Dyaus, regarded as the father of the other deities, is linguistically cognate with Zeus—the king of the gods in Greek mythology, Iovis (gen. of Jupiter) —the king of the gods in Roman mythology, and Tiu/Ziu in Germanic mythology. Other Vedic deities also have cognates with those found in other Indo-European speaking peoples' mythologies; see Proto-Indo-European religion and Comparison of Greek and Hindu Gods.J. P. Mallory, Douglas Q. Adams, The Oxford introduction to Proto-Indo-European and the Proto-Indo-European world, Oxford University Press, 2006; Mark W. Muesse, The Hindu Traditions: A Concise Introduction, Fortress Press, 201i, p33. Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic and Tantric literature and philosophy to Europe and the United States. At the same time, societies such as the Brahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Aurobindo and Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism's foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedanta in the West. Definitions , or the intersection of Yamuna River, Ganges River and mythical Saraswati river.]] Hinduism does not have a "unified system of belief encoded in declaration of faith or a creed", but is rather an umbrella term comprising the plurality of religious phenomena originating and based on the Vedic traditions.Smith, W.C. (1962) The Meaning and End of Religion. San Francisco, Harper and Row. p. 65Stietencron, Hinduism: On the Proper Use of A Deceptive Term, pp.1-22Halbfass, (1991) Tradition and Reflection. Albany, SUNY Press. pp. 1-22Smart, (1993) The Formation Rather than the Origin of a Tradition,in DISKUS: A Disembodied Journal of Religious Studies, vol. 1, no. 1, p. 1 The characteristic of comprehensive tolerance to differences in belief, and Hinduism's openness, makes it difficult to define as a religion according to traditional Western conceptions.Bryan S. Turner "Essays on the Sociology of Fate - Page 275" To its adherents, Hinduism is the traditional way of life, and because of the wide range of traditions and ideas incorporated within or covered by it, arriving at a comprehensive definition of the term is problematic. While sometimes referred to as a religion, Hinduism is more often defined as a religious tradition. It is therefore described as both the oldest of the world's religions, and the most diverse.Merriam-Webster's Encyclopedia of World Religions, p. 434 Most Hindu traditions revere a body of religious or sacred literature, the Vedas, although there are exceptions. Some Hindu religious traditions regard particular rituals as essential for salvation, but a variety of views on this co-exist. Some Hindu philosophies postulate a theistic ontology of creation, of sustenance, and of destruction of the universe, yet some Hindus are atheists. Hinduism is sometimes characterized by the belief in reincarnation (samsara), determined by the law of karma, and the idea that salvation is freedom from this cycle of repeated birth and death. However, other religions of the region, such as Buddhism, Jainism and Sikhism, also believe in karma, outside the scope of Hinduism. Hinduism is therefore viewed as the most complex of all of the living, historical world religions. Despite its complexity, Hinduism is not only one of the numerically largest faiths, but is also the oldest living major tradition on earth, with roots reaching back into prehistory. A definition of Hinduism, given by the first Vice President of India, who was also a prominent theologian, Sarvepalli Radhakrishnan, states that Hinduism is not "just a faith", but in itself is related to the union of reason and intuition. Radhakrishnan explicitly states that Hinduism cannot be defined, but is only to be experienced.Bhagavad Gita, Sarvepalli Radhakrishnan: "Hinduism is not just a faith. It is the union of reason and intuition that can not be defined but is only to be experienced." Similarly some academics suggest that Hinduism can be seen as a category with "fuzzy edges", rather than as a well-defined and rigid entity. Some forms of religious expression are central to Hinduism, while others are not as central but still remain within the category. Based on this, Ferro-Luzzi has developed a 'Prototype Theory approach' to the definition of Hinduism.Ferro-Luzzi, (1991)The Polythetic-Prototype Approach to Hinduism in G.D. Sontheimer and H. Kulke (ed.) Hinduism Reconsidered. Delhi: Manohar. pp. 187-95 Problems with the single definition of what is actually meant by the term 'Hinduism' are often attributed to the fact that Hinduism does not have a single or common historical founder. Hinduism, or as some say 'Hinduisms,' does not have a single system of salvation and has different goals according to each sect or denomination. The forms of Vedic religion are seen not as an alternative to Hinduism, but as its earliest form, and there is little justification for the divisions found in much western scholarly writing between Vedism, Brahmanism, and Hinduism. A definition of Hinduism is further complicated by the frequent use of the term "faith" as a synonym for "religion". Some academics''Hinduism in Britain'' Kim Knott, (2000) The South Asian Religious Diaspora in Britain, Canada, and a United States. and many practitioners refer to Hinduism using a native definition, as , a Sanskrit phrase meaning "the eternal law", or the "eternal way".The Concise Oxford Dictionary of World Religions. Ed. John Bowker. Oxford University Press, 2000; Beliefs Hinduism refers to a religious mainstream which evolved organically and spread over a large territory marked by significant ethnic and cultural diversity. This mainstream evolved both by innovation from within, and by assimilation of external traditions or cults into the Hindu fold. The result is an enormous variety of religious traditions, ranging from innumerable small, unsophisticated cults to major religious movements with millions of adherents spread over the entire subcontinent. The identification of Hinduism as an independent religion separate from Buddhism or Jainism consequently hinges on the affirmation of its adherents that it is such. "It is Hindu self-awareness and self-identity that affirm Hinduism to be one single religious universe, no matter how richly varied its contents, and make it a significant and potent force alongside the other religions of the world." Hinduism grants absolute and complete freedom of belief and worship. Hinduism conceives the whole world as a single family that deifies the one truth, and therefore it accepts all forms of beliefs and dismisses labels of distinct religions which would imply a division of identity. Hence, Hinduism is devoid of the concepts of apostasy, heresy and blasphemy. Prominent themes in Hindu beliefs include (but are not restricted to), Dharma (ethics/duties), (The continuing cycle of birth, life, death and rebirth), Karma (action and subsequent reaction), Moksha (liberation from samsara), and the various Yogas (paths or practices). The Gods as Concepts displays his Vishvarupa (Universal Form) to Arjuna on the battlefield of Kurukshetra.]] Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, monism, and atheism among others; and its concept of God is complex and depends upon each individual and the tradition and philosophy followed. It is sometimes referred to as henotheistic (i.e., involving devotion to a single god while accepting the existence of others), but any such term is an overgeneralization.See and The Rig Veda, the oldest scripture and the mainstay of Hindu philosophy does not take a restrictive view on the fundamental question of God and the creation of universe. It rather lets the individual seek and discover answers in the quest of life. Nasadiya Sukta (Creation Hymn) of the Rig Veda thus says : Most Hindus believe that the spirit or soul — the true "self" of every person, called the ātman — is eternal. According to the monistic/pantheistic theologies of Hinduism (such as Advaita Vedanta school), this Atman is ultimately indistinct from Brahman, the supreme spirit. Hence, these schools are called non-dualist. The goal of life, according to the Advaita school, is to realize that one's ātman is identical to Brahman, the supreme soul. The Upanishads state that whoever becomes fully aware of the ātman as the innermost core of one's own self realizes an identity with Brahman and thereby reaches moksha (liberation or freedom). The schools of Vedanta and Nyaya states that karma itself proves the existence of God .See Theistic Explanations of Karma, pg. 146 of Causation and Divine Intervention by BR Reichenbach, citing Uddyotakara, Nyaayavaarttika, IV, 1, 21, at http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/reiche2.htm Nyaya being the school of logic, makes the "logical" inference that the universe is an effect and it ought to have a creator. Dualistic schools (see Dvaita and Bhakti) understand Brahman as a Supreme Being who possesses personality, and they worship him or her thus, as Vishnu, Brahma, Shiva, or Shakti, depending upon the sect. The ātman is dependent on God, while moksha depends on love towards God and on God's grace. When God is viewed as the supreme personal being (rather than as the infinite principle), God is called Ishvara ("The Lord"), Bhagavan ("The Auspicious One") or Parameshwara ("The Supreme Lord"). However interpretations of Ishvara vary, ranging from non-belief in Ishvara by followers of Mimamsakas, to identifying Brahman and Ishvara as one, as in Advaita. In the majority of traditions of Vaishnavism he is Vishnu, God, and the text of Vaishnava scriptures identify this Being as Krishna, sometimes referred to as svayam bhagavan. In Bhaagawada Gita, for example, God is the sole repository of Gunas (attributes) also, asThe Lord'S Song Gita, Dr.Sant K.Bhatnagar, Pustak Mahal, 2009, ISBN 81-223-1032-X, ISBN 978-81-223-1032-0 Atheistic doctrines dominate Hindu schools like Samkhya and Mimamsa. The of Samkhya argues that the existence of God (Ishvara) cannot be proved and hence cannot be admitted to exist.Sāṁkhyapravacana Sūtra I.92. Samkhya argue that an unchanging God cannot be the source of an ever changing world. It says God was a necessary metaphysical assumption demanded by circumstances. Proponents of the school of Mimamsa, which is based on rituals and orthopraxy states that the evidence allegedly proving the existence of God was insufficient. They argue that there is no need to postulate a maker for the world, just as there is no need for an author to compose the Vedas or a God to validate the rituals. Mimamsa considers the Gods named in the Vedas have no existence apart from the mantras that speak their names. To that regard, the power of the mantras is what is seen as the power of Gods. Sith'ari ("Temple of Dawn") in Bangkok, Thailand - showing Indra on his three-headed elephant Erawan (Airavata)]] , the eighth incarnation (Avatar) of Vishnu or svayam bhagavan, worshiped across a number of traditions]] The Hindu scriptures refer to celestial entities called Devas (or in feminine form; used synonymously for Deva in Hindi), "the shining ones", which may be translated into English as "gods" or "heavenly beings".For translation of deva in singular noun form as "a deity, god", and in plural form as "the gods" or "the heavenly or shining ones", see: . In fact, there are different ranks among the devas. The highest are the immortal Mahadevas, such as Shiva, Vishnu, etc. The second-rank devas, such as Ganesha, are described as their offspring: they are "born", and their "lifespan" is quite limited. In ISKCON the word is translated as "demigods", although it can also denote such heavenly denizens as gandharvas. See: . For translation of as "godhead, divinity", see: . The devas are an integral part of Hindu culture and are depicted in art, architecture and through icons, and mythological stories about them are related in the scriptures, particularly in Indian epic poetry and the Puranas. They are, however, often distinguished from Ishvara, a supreme personal god, with many Hindus worshiping Ishvara in one of its particular manifestations (ostensibly separate deities) as their , or chosen ideal. The choice is a matter of individual preference, and of regional and family traditions. Hindu epics and the Puranas relate several episodes of the descent of God to Earth in corporeal form to restore dharma to society and to guide humans to moksha. Such an incarnation is called an Avatar. The most prominent avatars are of Vishnu and include Rama (the protagonist in Ramayana) and Krishna (a central figure in the epic Mahabharata). The Five Pillars of Shai Gar Classical Hindu thought accepts the following objectives of human life, that which is sought as human purpose, aim, or end, is known as the... The Creed The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. The Festivals The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. The Shai The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. The Gar The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. Renewing Storm The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. Karma and samsara Karma translates literally as action, work, or deed,* and can be described as the "moral law of cause and effect". According to the Upanishads an individual, known as the jiva-atma, develops sanskaras (impressions) from actions, whether physical or mental. The linga sharira, a body more subtle than the physical one but less subtle than the soul, retains impressions, carrying them over into the next life, establishing a unique trajectory for the individual. Thus, the concept of a universal, neutral, and never-failing karma intrinsically relates to reincarnation as well as to one's personality, characteristics, and family. Karma binds together the notions of free will and destiny. This cycle of action, reaction, birth, death and rebirth is a continuum called samsara. The notion of reincarnation and karma is a strong premise in Hindu thought. The Bhagavad Gita states: Samsara provides ephemeral pleasures, which lead people to desire rebirth so as to enjoy the pleasures of a perishable body. However, escaping the world of samsara through moksha is believed to ensure lasting happiness and peace.See Bhagavad Gita XVI.8-20See 301-02 (8th Printing 1993) It is thought that after several reincarnations, an atman eventually seeks unity with the cosmic spirit (Brahman/Paramatman). The ultimate goal of life, referred to as moksha, nirvana or samadhi, is understood in several different ways: as the realization of one's union with God; as the realization of one's eternal relationship with God; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such realization liberates one from samsara and ends the cycle of rebirth. Due to belief in the indestructibility of the soul, death is deemed insignificant with respect to the cosmic self. Thence, a person who has no desire or ambition left and no responsibilities remaining in life or one affected by a terminal disease may embrace death by Prayopavesa. The exact conceptualization of moksha differs among the various Hindu schools of thought. For example, Advaita Vedanta holds that after attaining moksha an atman no longer identifies itself with an individual but as identical with Brahman in all respects. The followers of Dvaita (dualistic) schools identify themselves as part of Brahman, and after attaining moksha expect to spend eternity in a loka (heaven),The Christian concepts of Heaven and Hell do not translate directly into Hinduism. Spiritual realms such as Vaikunta (the abode of Vishnu) or loka are the closest analogues to an eternal Kingdom of God. in the company of their chosen form of Ishvara. Thus, it is said that the followers of dvaita wish to "taste sugar", while the followers of Advaita wish to "become sugar". The Three Paths of Shai Gar Classical Hindu thought accepts the following objectives of human life, that which is sought as human purpose, aim, or end, is known as the s The Path of Passion (righteousness, ethikos) The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. The Path of Reason (livelihood, wealth) The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. The Path of Growth (sensual pleasure) The Brihadaranyaka Upanishad views dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat (truth), a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka Upanishad's own words: In the Mahabharata, Krishna defines dharma as upholding both this-worldly and other-worldly affairs. (Mbh 12.110.11). The word Sanātana means 'eternal', 'perennial', or 'forever'; thus, 'Sanātana Dharma' signifies that it is the dharma that has neither beginning nor end. Practices Hindu practices generally involve seeking awareness of God and sometimes also seeking blessings from Devas. Therefore, Hinduism has developed numerous practices meant to help one think of divinity in the midst of everyday life. Hindus can engage in (worship or veneration), either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to their chosen form(s) of God. Temples are usually dedicated to a primary deity along with associated subordinate deities though some commemorate multiple deities. Visiting temples is not obligatory, and many visit temples only during religious festivals. Hindus perform their worship through icons (murtis). The icon serves as a tangible link between the worshiper and God. The image is often considered a manifestation of God, since God is immanent. The Padma Purana states that the is not to be thought of as mere stone or wood but as a manifest form of the Divinity. . A few Hindu sects, such as the , do not believe in worshiping God through icons. Hinduism has a developed system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These symbols gain their meaning from the scriptures, mythology, or cultural traditions. The syllable Om (which represents the Parabrahman) and the Swastika sign (which symbolizes auspiciousness) have grown to represent Hinduism itself, while other markings such as tilaka identify a follower of the faith. Hinduism associates many symbols, which include the lotus, chakra and veena, with particular deities. Mantras are invocations, praise and prayers that through their meaning, sound, and chanting style help a devotee focus the mind on holy thoughts or express devotion to God/the deities. Many devotees perform morning ablutions at the bank of a sacred river while chanting the Gayatri Mantra or Mahamrityunjaya mantras. The epic Mahabharata extols Japa (ritualistic chanting) as the greatest duty in the Kali Yuga (what Hindus believe to be the current age). Many adopt Japa as their primary spiritual practice. Rituals during Vivah-homa in a Hindu wedding]] The vast majority of Hindus engage in religious rituals on a daily basis. Most Hindus observe religious rituals at home. but observation of rituals greatly vary among regions, villages, and individuals. Devout Hindus perform daily chores such as worshiping at dawn after bathing (usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs before the images of deities), recitation from religious scripts, singing devotional hymns, meditation, chanting mantras, reciting scriptures etc. A notable feature in religious ritual is the division between purity and pollution. Religious acts presuppose some degree of impurity or defilement for the practitioner, which must be overcome or neutralised before or during ritual procedures. Purification, usually with water, is thus a typical feature of most religious action. Other characteristics include a belief in the efficacy of sacrifice and concept of merit, gained through the performance of charity or good works, that will accumulate over time and reduce sufferings in the next world. Vedic rites of fire-oblation (yajna) are now only occasional practices, although they are highly revered in theory. In Hindu wedding and burial ceremonies, however, the yajña and chanting of Vedic mantras are still the norm. The rituals, upacharas, change with time. For instance, in the past few hundred years some rituals, such as sacred dance and music offerings in the standard Sodasa Upacharas set prescribed by the Agama Shastra, were replaced by the offerings of rice and sweets. Occasions like birth, marriage, and death involve what are often elaborate sets of religious customs. In Hinduism, life-cycle rituals include Annaprashan (a baby's first intake of solid food), Upanayanam ("sacred thread ceremony" undergone by upper-caste children at their initiation into formal education) and Śrāddha (ritual of treating people to a meal in return for prayers to 'God' to give peace to the soul of the deceased). For most people in India, the betrothal of the young couple and the exact date and time of the wedding are matters decided by the parents in consultation with astrologers. On death, cremation is considered obligatory for all except sanyasis, hijra, and children under five.Garces-Foley 30 Cremation is typically performed by wrapping the corpse in cloth and burning it on a pyre. Festivals and Holy Days Following pilgrimage sites are most famous amongst Hindu devotees: Char Dham (Famous Four Pilgrimage sites): The four holy sites Puri, Rameswaram, Dwarka, and Badrinath (or alternatively the Himalayan towns of Badrinath, Kedarnath, Gangotri, and Yamunotri) compose the Char Dham (four abodes) pilgrimage circuit. Kumbh Mela: The Kumbh Mela (the "pitcher festival") is one of the holiest of Hindu pilgrimages that is held afetr every 12 years; the location is rotated among Allahabad, Haridwar, Nashik, and Ujjain. Old Holy cities as per Puranic Texts: Varanasi formerly known as Kashi, Allahabad formerly known as Prayag, Haridwar-Rishikesh, Mathura-Vrindavan, and Ayodhya. Major Temple cities: Puri, which hosts a major Vaishnava Jagannath temple and Rath Yatra celebration; Katra, home to the Vaishno Devi temple; Three comparatively recent temples of fame and huge pilgrimage are Shirdi, home to Sai Baba of Shirdi, Tirumala - Tirupati, home to the Tirumala Venkateswara Temple; and Sabarimala,where Swami Ayyappan is worshipped. Shakti Peethas: Another important set of pilgrimages are the Shakti Peethas, where the Mother Goddess is worshipped, the two principal ones being Kalighat and Kamakhya. While there are different yet similar pilgrimage routes in different parts of India, all are respected equally well, according to the universality of Hinduism. Pilgrimage is not mandatory in Hinduism, though many adherents undertake them.Fuller 2004 Festivals and Holy Days , is celebrated by Hindus all over the world.]] Hindu festivals (Sanskrit: Utsava; literally: "to lift higher") are considered as symbolic rituals that beautifully weave individual and social life to dharma.Hindu culture, custom, and ceremony, p195, Brojendra Nath Banerjee, Agam, 1978, 26 May 2009 Hinduism has many festivals throughout the year. The Hindu calendar usually prescribe their dates. The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes. There are festivals which are primarily celebrated by specific sects or in certain regions of the Indian subcontinent. Some widely observed Hindu festivals are : *Maha Shivaratri *Pongal *Holi *Vasant Panchami *Thaipusam *Ram Navami *Krishna Janmastami *Ganesh Chaturthi *Shigmo *Dussera *Durga Puja *Diwali *Gudi Padwa *Ugadi *Bihu *Bonalu *Rath Yatra *Guru Purnima *Raksha Bandhan *Onam *Gowri Habba *Chhath *Vishu Image:Rath Yatra Puri 07-11027.jpg|The Jagannath Puri with the three chariots of the deities with the Jagannath Temple, Puri in the background. Image:Saraswati f. Strassenpuja.JPG|Goddess Saraswati during Vasant Panchami in the streets of Kolkata. File:Kumbh Mela2001.JPG|A procession of Akharas marching over a makeshift bridge over the Ganges river, Kumbh Mela at Prayag. File:Anant Chaturdashi.jpg|Ganesh Visarjan in Mumbai. Holy Texts of Shai Gar Hinduism is based on "the accumulated treasury of spiritual laws discovered by different persons in different times". Vol I Vol III The scriptures were transmitted orally in verse form to aid memorization, for many centuries before they were written down. Over many centuries, sages refined the teachings and expanded the canon. In post-Vedic and current Hindu belief, most Hindu scriptures are not typically interpreted literally. More importance is attached to the ethics and metaphorical meanings derived from them. Most sacred texts are in Sanskrit. The texts are classified into two classes: Shruti and Smriti. Dogma Template:Multiple image Shruti (lit: that which is heard)138 primarily refers to the Vedas, which form the earliest record of the Hindu scriptures. While many Hindus revere the Vedas as eternal truths revealed to ancient sages (Template:IASTs),136 some devotees do not associate the creation of the Vedas with a god or person. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.135139140 Hindus believe that because the spiritual truths of the Vedas are eternal, they continue to be expressed in new ways.141 There are four Vedas (called Template:IAST-, Sāma-, Yajus- and Atharva-). The Rigveda is the first and most important Veda.142 Each Veda is divided into four parts: the primary one, the Veda proper, being the Template:IAST, which contains sacred mantras. The other three parts form a three-tier ensemble of commentaries, usually in prose and are believed to be slightly later in age than the Template:IAST. These are: the Template:IAST, Template:IAST, and the Upanishads. The first two parts were subsequently called the Template:IAST (ritualistic portion), while the last two form the Template:IAST (knowledge portion).143 While the Vedas focus on rituals, the Upanishads focus on spiritual insight and philosophical teachings, and discuss Brahman and reincarnation.7144145 A well known shloka from Brihadaranyaka Upanishad is: :Lead Us From the Unreal To the Real | :Lead Us From Darkness To Light || :Lead Us From Death To Immortality | :OM Let There Be Peace Peace Peace.|| – Brihadaranyaka Upanishad 1.3.28. Apocrypha Template:Multiple image Shruti (lit: that which is heard)138 primarily refers to the Vedas, which form the earliest record of the Hindu scriptures. While many Hindus revere the Vedas as eternal truths revealed to ancient sages (Template:IASTs),136 some devotees do not associate the creation of the Vedas with a god or person. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.135139140 Hindus believe that because the spiritual truths of the Vedas are eternal, they continue to be expressed in new ways.141 There are four Vedas (called Template:IAST-, Sāma-, Yajus- and Atharva-). The Rigveda is the first and most important Veda.142 Each Veda is divided into four parts: the primary one, the Veda proper, being the Template:IAST, which contains sacred mantras. The other three parts form a three-tier ensemble of commentaries, usually in prose and are believed to be slightly later in age than the Template:IAST. These are: the Template:IAST, Template:IAST, and the Upanishads. The first two parts were subsequently called the Template:IAST (ritualistic portion), while the last two form the Template:IAST (knowledge portion).143 While the Vedas focus on rituals, the Upanishads focus on spiritual insight and philosophical teachings, and discuss Brahman and reincarnation.7144145 A well known shloka from Brihadaranyaka Upanishad is: :Lead Us From the Unreal To the Real | :Lead Us From Darkness To Light || :Lead Us From Death To Immortality | :OM Let There Be Peace Peace Peace.|| – Brihadaranyaka Upanishad 1.3.28. Essays Hindu texts other than the Shrutis are collectively called the Smritis (memory). The most notable of the smritis are the epics, which consist of the Mahabharata and the Ramayana. The Bhagavad Gita is an integral part of the Mahabharata and one of the most popular sacred texts of Hinduism. It contains philosophical teachings from Krishna, an incarnation of Vishnu, told to the prince Arjuna on the eve of a great war. The ***, spoken by Krishna, is described as the essence of the Vedas. However Gita, sometimes called Gitopanishad, is more often placed in the Shruti, category, being Upanishadic in content.Puranas, which illustrate Hindu ideas through vivid narratives come under smritis. Other texts include Devi Mahatmya, the Tantras, the Yoga Sutras, Tirumantiram, Shiva Sutras and the Āgama. A more controversial text, the Manusmriti, is a prescriptive lawbook which lays the societal codes of social stratification which later evolved into the Indian caste system. Order of precedence of authority The order of precedence regarding authority of Vedic Scriptures is as follows, * Śruti, literally "hearing, listening", are the sacred texts comprising the central canon of Hinduism and is one of the three main sources of dharma and therefore is also influential within Hindu Law.Coburn, Thomas B. 1984. pp. 439 * Smṛti, literally "that which is remembered (or recollected)", refers to a specific body of Hindu religious scripture, and is a codified component of Hindu customary law. Post Vedic scriptures such as Ramayana, Mahabharata and traditions of the rules on dharma such as Manu Smriti and Yaagnyavalkya Smriti. Smrti also denotes tradition in the sense that it portrays the traditions of the rules on dharma, especially those of lawful virtuous persons.) * Purāṇa, literally "of ancient times", are post-vedic scriptures notably consisting of narratives of the history of the universe from creation to destruction, genealogies of kings, heroes, sages, and demigods, and descriptions of Hindu cosmology, philosophy, and geography.Puranas at Sacred Texts * Śiṣṭāchāra, literally "that which is followed by good (in recent times)". * Atmatuṣṭi, literally "that which satisfies oneself (or self validation)", according to which one has to decide whether or not to do with bona fide. Initially this was not considered in the order of precedence but Manu and Yājñavalkya considered it as last one. That means, if anyone of them contradicts the preceding one then it disqualified as an authority. There is a well known Indian saying that Smṛti follows Śruti. So it was considered that in order to establish any theistic philosophical theory (Astika Siddhanta) one ought not contradict Śruti (Vedas). Adi Sankara has chosen three standards and named as Prasthānatrayī, literally, three points of departure (three standards). Later these were referred to as the three canonical texts of reference of Hindu philosophy by other Vedanta schools. They are: #The Upanishads, known as Upadesha prasthāna (injunctive texts), (part of Śruti) #The Bhagavad Gita, known as Sādhana prasthāna (practical text), (part of Smṛti) #The Brahma Sutras, known as Nyāya prasthāna or Yukti prasthana (part of darśana of Uttarā Mīmāṃsā) The Upanishads consist of twelve or thirteen major texts, with many minor texts. The is part of the .The (also known as the ), systematise the doctrines taught in the Upanishads and the . Command The Order of Shai Gar is run through a loosely controlled hierarchy known as the Holy Order and the High Command which is the highest of councils within the Holy Order Societies Hinduism has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination. However, academics categorize contemporary Hinduism into four major denominations: Vaishnavism, Shaivism, Shaktism and Smartism. The denominations differ primarily in the god worshipped as the Supreme One and in the traditions that accompany worship of that god. Vaishnavas worship Vishnu as the supreme God; Shaivites worship Shiva as the supreme; Shaktas worship Shakti (power) personified through a female divinity or Mother Goddess, Devi; while Smartas believe in the essential oneness of five (panchadeva) or six (Shanmata, as Tamil Hindus add Skanda)http://www.mailerindia.com/god/hindu/index.php?skanda deities as personifications of the Supreme. The Western conception of what Hinduism is has been defined by the Smarta view; many Hindus, who may not understand or follow Advaita philosophy, in contemporary Hinduism, invariably follow the Shanmata belief worshiping many forms of God. One commentator, noting the influence of the Smarta tradition, remarked that although many Hindus may not strictly identify themselves as Smartas but, by adhering to Advaita Vedanta as a foundation for non-sectarianism, are indirect followers.Heart of Hinduism: The Smarta Tradition Other denominations like Ganapatya (the cult of Ganesha) and Saura (Sun worship) are not so widespread. There are movements that are not easily placed in any of the above categories, such as Swami Dayananda Saraswati's Arya Samaj, which rejects image worship and veneration of multiple deities. It focuses on the Vedas and the Vedic fire sacrifices ( ). The Tantric traditions have various sects, as Banerji observes: }} Templars Traditionally the life of a Hindu is divided into four ** (phases or stages; unrelated meanings include monastery). The first part of one's life, Brahmacharya, the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a Guru, building up the mind for spiritual knowledge. Grihastha is the householder's stage, in which one marries and satisfies Kama and artha in one's married and professional life respectively (see the goals of life). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. Vanaprastha, the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in Sannyasa, the stage of asceticism, one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for Moksha. Illuminati Traditionally the life of a Hindu is divided into four ** (phases or stages; unrelated meanings include monastery). The first part of one's life, Brahmacharya, the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a Guru, building up the mind for spiritual knowledge. Grihastha is the householder's stage, in which one marries and satisfies Kama and artha in one's married and professional life respectively (see the goals of life). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. Vanaprastha, the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in Sannyasa, the stage of asceticism, one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for Moksha. Helfire Club Traditionally the life of a Hindu is divided into four ** (phases or stages; unrelated meanings include monastery). The first part of one's life, Brahmacharya, the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a Guru, building up the mind for spiritual knowledge. Grihastha is the householder's stage, in which one marries and satisfies Kama and artha in one's married and professional life respectively (see the goals of life). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. Vanaprastha, the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in Sannyasa, the stage of asceticism, one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for Moksha. The Bong Traditionally the life of a Hindu is divided into four ** (phases or stages; unrelated meanings include monastery). The first part of one's life, Brahmacharya, the stage as a student, is spent in celibate, controlled, sober and pure contemplation under the guidance of a Guru, building up the mind for spiritual knowledge. Grihastha is the householder's stage, in which one marries and satisfies Kama and artha in one's married and professional life respectively (see the goals of life). The moral obligations of a Hindu householder include supporting one's parents, children, guests and holy figures. Vanaprastha, the retirement stage, is gradual detachment from the material world. This may involve giving over duties to one's children, spending more time in religious practices and embarking on holy pilgrimages. Finally, in Sannyasa, the stage of asceticism, one renounces all worldly attachments to secludedly find the Divine through detachment from worldly life and peacefully shed the body for Moksha. See also ;Hinduism *Atheism in Hinduism *Criticism of Hinduism *Hindu *Hindu calendar *Hindu deities *Hindu denominations *Hindu mythology *Hindu reform movements *Hinduism by country *Jagran *List of Hindu temples *List of notable Hindus *List of related articles ;Related systems and religions *Ayyavazhi *Ayyavazhi and Hinduism *Buddhism *Buddhism and Hinduism *Christianity and Hinduism *Eastern philosophy *Hindu philosophy *Hinduism and other religions *Hinduism and Sikhism *Indian religions *Islam and Hinduism *Jainism *Proto-Indo-European religion *Proto-Indo-Iranian religion *Sikhism *Zoroastrianism ;Hinduism in popular culture *Hinduism in Avatar (2009 film) ;Other *United States military chaplain symbols Notes References * * * * * * * * * * * * }} * * * * * * * * * * * * * * * * * * * * * * * Further reading * * * * * * * * * * * * * External links *Resources for Scholars and Students *All About Hinduism by Swami Sivananda (pdf) *Heart of Hinduism: An overview of Hindu traditions *Information on Hinduism or Santana dharma *Ethical Democracy Journal - Notes on Hinduism *Religious Tolerance page on Hinduism ;Audio' *Paper on Hinduism by Swami Vivekananda - Presented at World Parliament of Religion in 1893 (Text + Audio Version) *Oxford Centre for Hindu Studies Lectures and seminars in MP3 audio format by the OCHS as reference material for scholars and students. af:Hindoeïsme als:Hinduismus ar:هندوسية an:Hinduismo frp:Hindôismo as:হিন্দু ধৰ্ম ast:Hinduismu az:Hinduizm bn:হিন্দুধর্ম bjn:Hindu zh-min-nan:Ìn-tō͘-kàu map-bms:Hindu be:Індуізм be-x-old:Індуізм bh:हिन्दू धर्म bcl:Hinduismo bg:Индуизъм bar:Hinduismus bo:ཧིན་ཏུའི་ཆོས་ལུགས། bs:Hinduizam br:Hindouegezh ca:Hinduisme ceb:Induwismo cs:Hinduismus co:Induisimu cy:Hindŵaeth da:Hinduisme de:Hinduismus dv:ހިންދޫދީން et:Hinduism el:Ινδουισμός es:Hinduismo eo:Hinduismo ext:Induismu eu:Hinduismo fa:هندوئیسم hif:Hinduism fo:Hinduisma fr:Hindouisme fy:Hindoeïsme fur:Induisim ga:An Hiondúchas gd:Hinduachd gl:Hinduísmo gan:印度教 gu:હિંદુ ko:힌두교 hy:Հինդուիզմ hi:हिन्दू धर्म hr:Hinduizam io:Hinduismo ilo:Hinduismo bpy:হিন্দু লিচেত id:Agama Hindu ia:Hinduismo ie:Hinduisme is:Hindúismi it:Induismo he:הינדואיזם jv:Hindu kn:ಹಿಂದೂ ಧರ್ಮ ka:ინდუიზმი kk:Индуизм kw:Hindoueth sw:Uhindu ht:Endouyis ku:Ola hindû lad:Induizmo la:Hinduismus lv:Hinduisms lb:Hinduismus lt:Hinduizmas li:Hindoeïsme hu:Hinduizmus mk:Хиндуизам ml:ഹിന്ദുമതം mt:Induiżmu mr:हिंदू धर्म arz:هندوسيه ms:Hinduisme mwl:Hinduísmo mn:Хиндү шашин my:ဟိန္ဒူဘာသာ nl:Hindoeïsme ne:हिन्दू धर्म new:हिन्दू धर्म ja:ヒンドゥー教 pih:Hinduism no:Hinduisme nn:Hinduismen oc:Indoïsme pnb:ھندو مت pap:Hinduismo ps:هندويزم km:សាសនាហិណ្ឌូ nds:Hinduismus pl:Hinduizm pt:Hinduísmo ro:Hinduism qu:Hinduwismu rue:Індуїзм ru:Индуизм sah:Индуизм se:Hindulašvuohta sa:हिन्दूधर्मः sco:Hinduism sq:Hinduizmi simple:Hinduism sk:Hinduizmus sl:Hinduizem sr:Хиндуизам sh:Hinduizam su:Hindu fi:Hindulaisuus sv:Hinduism tl:Hinduismo ta:இந்து சமயம் te:హిందూమతము th:ศาสนาฮินดู tg:Ҳиндуия tr:Hinduizm tk:Induizm uk:Індуїзм ur:ہندومت vi:Ấn Độ giáo fiu-vro:Hinduism wa:Indouwisse war:Hinduismo yi:הינדואיזם yo:Hinduism zh-yue:印度教 bat-smg:Indoėzmos zh:印度教 Category:Hinduism Category:Indian religions Category:Asia Category:Browse